Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (170)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(13, 14) “These are the limits set by Allah. Whoever obeys Allah and His Messenger, He will admit him into Gardens beneath which rivers flow, abiding therein forever. That is the supreme triumph. But whoever disobeys Allah and His Messenger and transgresses His limits, He will admit him into a Fire, abiding therein forever, and he will suffer a humiliating punishment.”

That is, the details He mentioned concerning inheritance are the limits set by Allah, which must be observed without exceeding them or falling short of them. This indicates that making a bequest to an heir was abrogated when Allah Most High apportioned the heirs’ shares.

Then there is His statement, “These are the limits set by Allah” (1). Thus, a bequest to an heir that gives him more ⦗171⦘ than his due falls within this transgression, in addition to the Prophet’s saying, peace and blessings be upon him, “There is no bequest for an heir.” He then mentioned obedience to Allah and His Messenger, and disobedience to them, in general terms, so that observing His limits regarding the prescribed shares—or failing to do so—would fall under that general wording. He said, “Whoever obeys Allah and His Messenger” by complying with what they command—foremost of which is obedience to them in affirming Allah’s oneness, followed by commands of varying degrees—and by avoiding what they forbid—foremost of which is associating partners with Allah, followed by sins of varying degrees—“He will admit him into Gardens beneath which rivers flow, abiding therein forever.” Whoever fulfills the commands and avoids the prohibitions will inevitably enter Paradise and be saved from the Fire. “That is the supreme triumph”: deliverance from His wrath and punishment, and the attainment of His reward and pleasure through everlasting bliss beyond all description.

“But whoever disobeys Allah and His Messenger and transgresses His limits, He will admit him into a Fire, abiding therein forever, and he will suffer a humiliating punishment.” The term “disobedience” includes disbelief as well as lesser sins. This verse therefore offers no support for the Kharijites, who declare those who commit sins to be disbelievers. Allah Most High has made entry into Paradise consequent upon obedience to Him and His Messenger, and entry into the Fire consequent upon disobedience to Him and His Messenger. Thus, whoever obeys Him completely will enter Paradise without punishment.

Whoever completely disobeys Allah and His Messenger—a disobedience encompassing associating partners with Allah and all lesser sins—will enter the Fire and abide therein forever. As for one in whom obedience and disobedience coexist, the causes of reward and punishment are present in proportion to that person’s obedience and disobedience. The mass-transmitted texts establish that those who affirm Allah’s oneness and possess the obedience inherent in that affirmation will not abide in the Fire forever. Their affirmation of Allah’s oneness prevents them from remaining there eternally.

(1) Here the shaykh—may Allah have mercy on him—made a slip of the pen. The verse reads, “These are the limits set by Allah,” but the shaykh added “so do not transgress them,” which does not belong here, and then based his explanation on that addition. I have therefore retained his commentary as written while correcting the verse.

﴿١٣، ١٤﴾ ﴿تِلْكَ حُدُودُ اللَّهِ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ الْفَوْزُ الْعَظِيمُ * وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُهِينٌ﴾ . أي: تلك التفاصيل التي ذكرها في المواريث حدود الله التي يجب الوقوف معها وعدم مجاوزتها، ولا القصور عنها، وفي ذلك دليل على أن الوصية للوارث منسوخة بتقديره تعالى أنصباء الوارثين. ثم قوله تعالى: ﴿تِلْكَ حُدُودُ اللَّهِ﴾ (١) فالوصية للوارث بزيادة ⦗١٧١⦘ على حقه يدخل في هذا التعدي، مع قوله ﷺ: "لا وصية لوارث" ثم ذكر طاعة الله ورسوله ومعصيتهما عموما ليدخل في العموم لزوم حدوده في الفرائض أو ترك ذلك فقال: ﴿وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ﴾ بامتثال أمرهما الذي أعظمه طاعتهما في التوحيد، ثم الأوامر على اختلاف درجاتها واجتناب نهيهما الذي أعظمُه الشرك بالله، ثم المعاصي على اختلاف طبقاتها ﴿يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأنْهَارُ خَالِدِينَ فِيهَا﴾ فمن أدى الأوامر واجتنب النواهي فلا بد له من دخول الجنة والنجاة من النار. ﴿وَذَلِكَ الْفَوْزُ الْعَظِيمُ﴾ الذي حصل به النجاة من سخطه وعذابه، والفوز بثوابه ورضوانه بالنعيم المقيم الذي لا يصفه الواصفون. ﴿وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ﴾ ويدخل في اسم المعصية الكفر فما دونه من المعاصي، فلا يكون فيها شبهة للخوارج القائلين بكفر أهل المعاصي فإن الله تعالى رتب دخول الجنة على طاعته وطاعة رسوله. ورتب دخول النار على معصيته ومعصية رسوله، فمن أطاعه طاعة تامة دخل الجنة بلا عذاب. ومن عصى الله ورسوله معصية تامة يدخل فيها الشرك فما دونه، دخل النار وخلد فيها، ومن اجتمع فيه معصية وطاعة، كان فيه من موجب الثواب والعقاب بحسب ما فيه من الطاعة والمعصية. وقد دلت النصوص المتواترة على أن الموحدين الذين معهم طاعة التوحيد، غير مخلدين في النار، فما معهم من التوحيد مانع لهم من الخلود فيها.

(١) هنا سبق قلم من الشيخ ﵀ فالآية "تلك حدودالله " وأثبت الشيخ- زيادة "فَلاَ تَعْتَدُوهَا" وليس هنا محلها، وعلى مقتضى ما أثبت فسر، فأبقيت الكلام كما هو، وعدلت الآية.